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Slokam 27
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Today , adiyEn will cover the Twenty seventh slOkam
of Sri SaraNAgathi DhIpikai , where Swamy Desikan
describes the five limbs of Prapatthi and its angi,
(Bhara nyAsam) which qualifies it to be called ,
the Shadanga yOgam :
Thvath prathikoolya vimukhA: sphurthAnukoolyA:
kruthvA puna: krupaNathAm vigathAthisankhA:
Swamin bhava svayam upAyam ithIrantha:
Tvayaarpayanthi nija bhAram apArasakthou
--SrI SaraNAgathi DhIpikai: SlOkam 27
Meaning:
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Oh ViLakkoLi PerumAlE ! Those fortunate ones desirous of
performing Prapatthi at Your sacred feet vow not to do
anything that is against Your SaasthrAs.They stay away
from doing anything that would displease You (Praathikoolya
Varjanam). These are the ones , whom Swamy Desikan
describes as " Thvadh prAthikoolya vimukhA:).
Secondly , they vow to do all things that will please
Your ThiruvuLLam ( Your mind's disposition). They take
the sankalpam ( make the pledge ) to do every thing
that will gladden Your heart ( aanukoolya sankalpam).
These are " Spurath aanukoolyA:" or the ones that display
and engage in the performance of deeds that will please You.
Thirdly , They recognize their helplessness and powerlessness
to seek other means (upAyam ) for Moksham and beg for Your
mercy to be bestowed on them ( KaarpaNyam )for such a boon.
They reveal their state of utter helplessness and beg for
Your dayA ( Puna: krupaNathAm kruthvA).
Fourthly, They have MahA VisvAsam in the efficacy of
the Prapaathi that they performed and have unassailable
faith in You as their Swamy to grant them the Moksha
anugraham.They are totally convinced about the fruits of
their UpAyam (Prapathti )and drop all doubts about
its efficacy and have utter faith in the fruits of
their upAya anushtAnam (vigatha athisankA:).
Fifthly , They pray to SrIman NaarAyaNan to stand as
THE upAyam for their protection and select Him as their
Rakshakan /protector ( gOpthruva VaraNam ).They plead with
SrIman NaarAyaNan to be their UpAyam for Moksha Sukham
( Svayam upAya Bhava ithi eerayantha:).
Afterwards , they place their plea for their protection
(bhara SamarpaNam , aathma nivEdhanam ) at Your sacred
feet since You have matchless powers (apAra sakthou
Thvayi)to come to their rescue ; they place the burden of
their protection at Your feet ( Thvayi nija bhAram arpayanthi).
This is the sixth step of the ShaDanga yOgam or the angi
for the other five angams .
Additional Comments :
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Our Lord's PoorNathvam , Aasritha Vaathsalyam ,
KaaruNyam for those who sought Him (SiddhOpAyan )
through the anushtAnam of Prapatthi (SaadhyOpaayam),
Sarva rakshakthvam , Samastha KalyANa guNa paripoorNathvam
are behind His ready and affectionate response to the PrapannAs.
Our Lord is saluted as "nEtA " in Rg Vedam (III.20.4).
He is recognized and saluted as the Supreme Leader , who leads,
one and all , to peace and happiness in this life and thereafter.
Prapatthi with MahA VisvAsam (grand implicit faith) in His
"saving grace" has been referred to in many parts of Rg Vedam.
adiyEn will take it up in future postings. For now, we can
accept safely that the "nama ukthi" or SaraNAgathy recognizes
the Lord as a Universal saviour from the turmoils of samsAric
sufferings (Rg Vedam: V.7.7) .Vedam compares Him to a cool
spring of clear water (oasis) in the middle of a scorching desert;
Vedam salutes Him as the sturdy and leak-proof boat that can
transport the prapannan across the dangerous waters of the ocean
of samsAram to HisSupreme abode.Vedam also compares Him to
a strong staff on which an old man can lean on to walk
to safety (Rg Vedam: VIII.66.13, X.4.1, X.63.10, Vii.45.20 et al).
A great authority on Prapathti has commented on the significance
of Prapatthi this way: " A chEthnam is subservient to the Lord ;
the chEthanma cannot achieve anything without surrendering to
the Lord.TheVeda manthrams declare that chEthnam has to choose
the Lord for securing peace and prosperity here and hereafter.
The comparison of a spring of water,a non-leaky boat and a firm
staff to the Lord is very significant. One should reach the spring
of water in the desert to be saved. One has to board that boat
to be transported across the turbulent ocean . One has to hold
on firmly to the staff , if one wants to benefit from its support.
Likewise , one has to choose the Lord ( gOpthruva varaNam ) , who
is accessible to all and pray to Him sincerely for help (kaarpaNyam).
This is the secret of Prapatthi. Though (the exact) words of
Prapatthi and saraNAgathy are not found in the samhithA portion
of the VedAs , we find that the principle of Prapatthi is
already there. These invaluable authorities (vedAs) imply
the principle of self-surrender , as a means (upAyam ) for
attainment of spiritual perfection ( Vaikunta Vaasam and
nithya kaimkaryam to the Lord there)". The Upanishads ,
the Veda Siras , have expressly referred to Prapatthi and
instruct the aspirant (Mumukshu) to surrender himself at
the sacred feet of the Lord (SvEtasvatara , ChaandOgya, Mundaka ,
MahA NaarAyANa Upanishads). Smruthis (BhagavadgitA) , IthihAsAs
( RaamAyaNam/SaraNAgathy vEdam , MahA BhAratham )and PurANAs
are rich in references to the Shadanga yOgam as a means to Moksham.
AzhwArs ( Prapanna jana kootasthar, Swamy NammAzhwAr and others)
and AchAryAs ( Naathamuni, AaLavanthAr, RaamAnujA , Swamy
Desikan et al) have performed Prapatthi and showed us the way.
In the next set of slOkams of SrI SaraNAgathy DhIpikai ,
Swamy Desikan elaborates on the greatness of Prapatthi
and refers to the glories of the PrapannAs. He comments further
that our Lord considers Himself a BhAgyasaali for acquiring
the MahAthmAs , who performed Prapatthi at His sacred feet.